Revelations of Divine Love · 89 of 127 · tr. Grace Warrack

Chapter LVIIIa

"All our life is in three: 'Nature, Mercy, Grace.' The high Might of the Trinity is our Father, and the deep Wisdom of the Trinity is our Mother, and the great Love of the Trinity is our Lord" God, the blessed Trinity, which is everlasting Being, right as He is endless from without beginning, right so it was in His purpose endless, to make Mankind.

Which fair Kind first was prepared to His own Son, the Second Person.

And when He would, by full accord of all the Trinity, He made us all at once; and in our making He knit us and oned us to Himself: by which oneing we are kept as clear and as noble as we were made.

By the virtue of the same precious oneing, we love our Maker and seek Him, praise Him and thank Him, and endlessly enjoy Him.

And this is the work which is wrought continually in every soul that shall be saved: which is the Godly Will aforesaid.

And thus in our making, God, Almighty, is our Nature's Father; and God, All-Wisdom, is our Nature's Mother; with the Love and the Goodness of the Holy Ghost: which is all one God, one Lord.

And in the knitting and the oneing He is our Very, True Spouse, and we His loved Wife, His Fair Maiden: with which Wife He is never displeased.

For He saith: I love thee and thou lovest me, and our love shall never be disparted in two.

I beheld the working of all the blessed Trinity: in which beholding I saw and understood these three properties: the property of the Fatherhood, the property of the Motherhood, and the property of the Lordhood, in one God.

In our Father Almighty we have our keeping and our bliss as anent our natural Substance, which is to us by our making, without beginning.

And in the Second Person in skill and wisdom we have our keeping as anent our Sense-soul: our restoring and our saving; for He is our Mother, Brother, and Saviour.

And in our good Lord, the Holy Ghost, we have our rewarding and our meed-giving for our living and our travail, and endless overpassing of all that we desire, in His marvellous courtesy, of His high plenteous grace.

For all our life is in three : in the first we have our Being, in the second we have our Increasing, and in the third we have our Fulfilling: the first is Nature, the second is Mercy, and the third is Grace.

For the first, I understood that the high Might of the Trinity is our Father, and the deep Wisdom of the Trinity is our Mother, and the great Love of the Trinity is our Lord: and all this have we in Nature and in the making of our Substance.

And furthermore I saw that the Second Person, which is our Mother as anent the Substance, that same dearworthy Person is become our Mother as anent the Sense-soul.

For we are double by God's making: that is to say, Substantial and Sensual.

Our Substance is the higher part, which we have in our Father, God Almighty; and the Second Person of the Trinity is our Mother in Nature, in making of our Substance: in whom we are grounded and rooted.

And He is our Mother in Mercy, in taking of our Sense-part.

And thus our Mother is to us in diverse manners working: in whom our parts are kept undisparted.

For in our Mother Christ we profit and increase, and in Mercy He reformeth us and restoreth, and, by the virtue of His Passion and His Death and Uprising, oneth us to our Substance.

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Themes

◆Active Contemplationpraxis

A form of meditation that uses imagery, imagination, or symbolic thought rather than purely empty stillness.

The author describes 'beholding' and 'understanding' the working of the Trinity through a vision that involves symbolic imagery (Father, Mother, Spouse) rather than empty silence.

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◆Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

The text extensively uses human familial and relational terms (Father, Mother, Lord, Spouse, Wife, Brother) to describe the divine persons and their relationship with humanity.

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◆Bhakti

The path of loving devotion and self-surrender to a personal deity as itself sufficient means of liberation — the Gita's 'to those constantly devoted, I come forward as their deliverer,' Kabir's and the Sant poets' love-religion, the devotional stream that parallels Sufi love-mysticism. Distinct from mystical_union (the resulting state), fana_annihilation (the ego's unmaking at the path's end), ladder_of_love (eros staged toward Beauty), and prayer (the practice of address): bhakti names devotion as the soteriological road itself.

The passage emphasizes 'love' as the primary mode of relationship with God ('I love thee and thou lovest me'), presenting devotion as the means of salvation and enjoyment.

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◆Cosmogonycosmology

Narratives or doctrines of cosmic origin — how heaven, earth, and the primordial deities first came into being. The Kojiki's deities born alone on the Plain of High Heaven, Voluspo's Ginnungagap, Genesis's tohu wa-bohu, the Timaeus's Demiurge fashioning the Receptacle, the Hesiodic Theogony, the Kalevala's egg-cosmogony, Egyptian Nun-and-Atum. Distinct from emanation_hierarchy (structural-ontological cascade), letters_of_creation (mechanism of creation), and apocatastasis/frashokereti (end-state restoration); cosmogony is temporally-narrative beginning.

The text explicitly narrates the origin of mankind, describing how God 'made us all at once' and 'knit us and oned us to Himself' in a specific act of creation.

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◆Divine Marriagesoteriology

The reunification of complementary divine principles (male-female, spirit-matter) as a symbol of wholeness and salvation.

The passage centrally features the metaphor of God as 'Very, True Spouse' and humanity as His 'loved Wife,' describing an eternal, undivided union of love.

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◆Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The passage asserts that God's purpose was 'endless' from the beginning to make mankind and that He actively keeps, restores, and rewards humanity.

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◆Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

The passage identifies the Second Person of the Trinity as 'deep Wisdom' and the agent through whom humanity is made and restored, aligning with the function of the Logos as divine reason and ordering principle.

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◆Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

The core theme is the 'oneing' and 'knitting' of the human soul to God, resulting in a state where love is never disparted and the soul enjoys endless union with the Maker.

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◆Theosis Deificationsoteriology

The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.

The text describes a process where humans are 'kept as clear and as noble as we were made' through union with God, participating in the divine nature via Nature, Mercy, and Grace.

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Related passages · 1 parallel

◆western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|3. The Triangle Of Solomona

“PLENITUDO VOCIS BINAH PHYSIS The perfect word is the triad, because it supposes an intelligent principle, a speaking principle and a principle spoken. The Absolute, revealed by speech, endows this speech with a sense equivalent to itself,…”

Both passages explore the concept of the Trinity as a fundamental aspect of divine nature and human existence. They describe the Trinity in terms of different roles or properties (Father, Mother, Lord; or intelligent principle, speaking principle, principle spoken) and emphasize the unity and interconnectedness of these roles in creation and human life.